HOMILIES OF ST. JOHN CHRYSOSTOM
ARCHBISHOP OF CONSTANTINOPLE
ON THE GOSPEL ACCORDING TO
ST. MATTHEW
HOMILIES IV TO VI (MATT. 1 & 2)

HOMILY IV.

MATT. I. 17.

"So
all the generations from Abraham to David are fourteen generations, and from
David until the
carrying
away into Babylon are fourteen generations,
and from the carrying away into Babylon unto Christ are fourteen generations."

He hath divided all the generations into three portions, to indicate that
not even when their form of government was changed did they become better,
but alike under an aristocracy, and under a king, and under an oligarchy, they
were in the same evil ways, and whether popular leaders, or priests, or kings
controlled them, it was no advantage to them in the way of virtue.

But wherefore hath he in the middle portion passed over three kings, and in
the last, having set down twelve generations, affirmed them to be fourteen?
The former question I leave for you to examine;(1) for neither is it needful
for me to explain all things to you, lest ye should grow indolent: but the
second we will explain.(2) To me then he seems in this place to be putting
in the place of a generation, both the time of the captivity, and Christ Himself,
by every means connecting Him with us. And full well doth he put us in mind
of that captivity, making it manifest that not even when they went down thither,
did they become more sober-minded; in order that from everything His coming
may be shown to be necessary.

"Why then," one may say, "doth not Mark do this, nor trace
Christ's genealogy, but utter everything briefly?" It seems to me that
Matthew was before the rest in entering on the subject (wherefore he both sets
down the genealogy with exactness, and stops at those things which require
it): but that Mark came after him, which is why he took a short course, as
putting his hand to what had been already spoken and made manifest.(3)

How is it then that Luke not only traces the genealogy, but doth it through
a greater number? As was natural, Matthew having led the way, he seeks to teach
us somewhat in addition to former statements. And each too in like manner imitated
his master; the one Paul, who flows fuller than any river; the other Peter,
who studies brevity.

2. And
what may be the reason that Matthew said not at the beginning, in the same
way as the prophet, "the vision which I saw," and "the
word which came unto me"? Because he was writing unto men well disposed,
and exceedingly attentive to him. For both the miracles that were done cried
aloud, and they who received the word were exceeding faithful. But in the case
of the prophets, there were neither so many miracles to proclaim them; and
besides, the tribe of the false prophets, no small one, was riotously breaking
in upon them: to whom the people of the Jews gave even more heed. This kind
of opening therefore was necessary in their case.

And if
ever miracles were done, they were done for the aliens' sake, to increase
the number of the
proselytes;
and for manifestation of God's power, if haply
their enemies having taken them captives, fancied they prevailed, because their
own gods were mighty: like as in Egypt, out of which no small "mixed multitude"(1)
went up; and, after that, in Babylon, what befell touching the furnace and
the dreams. And miracles were wrought also, when they were by themselves in
the wilderness; as also in our case: for among us too, when we had just come
out of error, many wonderful works were shown forth; but afterwards they stayed,
when in all countries true religion had taken root.

And what
took place at a later period(2) were few and at intervals; for example, when
the sun stood
still
in its course, and started back in the opposite direction.
And this one may see to have occurred in our case also. For so even in our
generation, in the instance of him who surpassed all in ungodliness, I mean
Julian, many strange things happened. Thus when the Jews were attempting to
raise up again the temple at Jerusalem, fire burst out from the foundations,
and utterly hindered them all; and when both his treasurer,(3) and his uncle
and namesake, made the sacred vessels the subject of their open insolence,
the one was "eaten with worms, and gave up the ghost,"(4) the other "burst
asunder in the midst." Moreover, the fountains failing,(5) when sacrifices
were made there, and the entrance of the famine into the cities together with
the emperor himself, was a very great sign. For it is usual with God to do
such things; when evils are multiplied, and He sees His own people afflicted,
and their adversaries greatly intoxicated with their dominion over them, then
to display His own power; which he did also in Persia with respect to the Jews.

3. Wherefore, that he was not acting without an object, or by chance, when
he distributed Christ's forefathers into three portions, is plain from what
hath been said. And mark, too, whence he begins, and where he ends. From Abraham
to David; from David to the captivity of Babylon; from this unto Christ Himself.
For both at the beginning he put the two in close succession, David and Abraham,
and also in summing up he mentions both in the same way. And this, because,
as I have already said, it was to them that the promises were made.

But why can it be, that as he mentioned the captivity of Babylon, he did not
mention also the descent into Egypt? Because they had ceased to be any longer
afraid of the Egyptians, but the Babylonians they dreaded still. And the one
thing was ancient, but the other fresh, and had taken place of late. And to
the one they were carried down for no sins, but to the other, transgressions
were the cause of their being removed.

And also with regard to the very names, if any one were to attempt to translate
their etymologies, even thence would he derive great matter of divine speculation,(6)
and such as is of great importance with regard to the New Testament: as, for
instance, from Abraham's name, from Jacob's, from Solomon's, from Zorobabel's.
For it was not without purpose that these names were given them. But lest we
should seem to be wearisome by running out a great length, let us pass these
things by, and proceed to what is urgent.

4. Having
then mentioned all His forefathers, and ending with Joseph, he did not stop
at this, but
added, "Joseph the husband of Mary;" intimating
that it was for her sake he traced his genealogy also. Then, lest when thou
hast heard of the "husband of Mary," thou shouldest suppose that
Christ was born after the common law of nature, mark, how he sets it right
by that which follows. "Thou hast heard," saith he, "of an husband,
thou hast heard of a mother, thou hast heard a name assigned to the child,
therefore hear the manner too of the birth. "The birth of Jesus Christ
was on this wise."(7) "Of what kind of birth art thou telling me,
I pray thee, since thou hast already mentioned His ancestors?" "I
still wish to tell thee the manner also of His birth." Seest thou, how
he wakens up the hearer? For as though he were about to speak of something
unusual,(8) he promises to tell also the manner thereof.

And observe
a most admirable order in the things he hath mentioned. For he did not proceed
directly to
the birth,
but puts us in mind first, how many
generations he was from Abraham, how many from David, and from the captivity
of Babylon; and thus he sets the careful hearer upon considering the times,
to show that this is the Christ who was preached by the prophets. For when
thou hast numbered the generations, and hast learnt by the time that this is
He, thou wilt readily receive likewise the miracle which took place in His
birth. Thus, being about to tell of a certain great thing, His birth of a virgin,
he first shadows over the statement, until he hath numbered the generations,
by speaking of "an husband of Mary;" or rather he doth even put in
short space(1) the narration of the birth itself, and then proceeds to number
also the years, reminding the hearer, that this is He, of whom the patriarch
jacob had said, He should then at length come, when the Jewish rulers had come
to an end; of whom the prophet Daniel had proclaimed beforehand, that He should
come after those many weeks. And if any one, counting the years spoken of to
Daniel by the angel in a number of weeks, would trace down the time from the
building of the city to His birth, by reckoning he will perceive the one to
agree with the other.(2)

5. How
then was He born, I pray thee? "When as His mother Mary was espoused:"(3)
He saith not "virgin," but merely "mother;" so that his
account is easy to be received. And so having beforehand prepared the hearer
to look for some ordinary piece of information, and by this laying hold of
him, after all he amazes him by adding the marvellous fact, saying, "Before
they came together, she was found with child of the Holy Ghost." He saith
not, "before she was brought to the bridegroom's house;" for indeed
she was therein. It being the way of the ancients for the most part to keep
their espoused wives in their house:(4) in those parts, at least, where one
may see the same practised even now. Thus also Lot's sons-in-law were in his
house with him. Mary then herself likewise was in the house with Joseph.

And wherefore
did she not conceive before her espousal? It was, as I said at first, that
what had
been done
might be concealed awhile, and that the Virgin
might escape every evil suspicion. For when he, who had most right of all to
feel jealousy, so far from making her a show, or degrading her, is found even
receiving and cherishing her after her conception; it was quite clear that,
unless he had fully persuaded himself that what was done was of the operation
of the Holy Spirit, he would not have kept her with him, and ministered to
her in all other things. And most properly hath he said, that "she was
'found' with child," the sort of expression that is wont to be used with
respect to things strange, and such as happen beyond all expectation, and are
unlooked for.

Proceed
therefore no further, neither require anything more than what hath been said;
neither say thou, "But how was it that the Spirit wrought this
of a virgin?" For if, when nature is at work, it is impossible to explain
the manner of the formation; how, when the Spirit is working miracles, shall
we be able to express these? And lest thou shouldest weary the evangelist,
or disturb him by continually asking these things, he hath said who it was
that wrought the miracle, and so withdrawn himself. "For I know," saith
he, "nothing more, but that what was done was the work of the Holy Ghost."

6. Shame on them who busy themselves touching the generation on high. For
if this birth, which hath witnesses without number, and had been proclaimed
so long a time before, and was manifested and handled with hands, can by no
man be explained; of what excess of madness do they come short who make themselves
busy and curious touching that unutterable generation? For neither Gabriel
nor Matthew was able to say anything more, but only that it was of the Spirit;
but how, of the Spirit, or in what manner, neither of them hath explained;
for neither was it possible.

Nor think
that thou hast learnt all, by hearing "of the Spirit;" nay,
for we are ignorant of many things, even when we have learnt this; as, for
instance, how the Infinite is in a womb, how He that contains all things is
carried, as unborn, by a woman; how the Virgin bears, and continues a virgin.
How, I pray thee, did the Spirit frame that Temple? how did He take not all
the flesh from the womb, but a part thereof, and increased it, and fashioned
it? For that He did come forth of the Virgin's flesh, He hath declared by speaking
of "that which was conceived in her;"(5) and Paul, by saying, "made
of a woman;" whereby he stops the mouths of them(6) that say, Christ came
among us as through some conduit. For, if this were so, what need of the womb?
If this were so, He hath nothing in common with us, but that flesh is of some
other kind, and not of the mass which belongs to us. How then was He of the
root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how
was He of David's seed? how did he "take the form of a servant?"(1)
how "was the Word made flesh?"(2) and how saith Paul to the Romans, "Of
whom as concerning the flesh Christ came, who is God over all?"(3) Therefore
that He was of us, and of our substance,(4) and of the Virgin's womb, is manifest
from these things, and from others beside; but how, is not also manifest. Do
not either thou then inquire; but receive what is revealed, and be not curious
about what is kept secret.

7. "And Joseph her husband, being," saith he "a just man, and
not willing to make her a public example, was minded to put her away privily."(5)

Having
said that it was of the Holy Ghost, and without cohabitation, he establishes
his statement
in another
way again.(6) Lest any one should say, "Whence
doth this appear? Who hath heard, who hath seen any such thing ever come to
pass?"--or lest you should suspect the disciple as inventing these things
to favor his Master;--he introduces Joseph as contributing, by what he underwent,
to the proof of the things mentioned; and by his narrative all but says, "If
thou doubt, me, and if thou suspect my testimony, believe her husband." For "Joseph," saith
he, "her husband, being a just man." By "a just man" in
this place he means him that is virtuous in all things. For both freedom from
covetousness is justice, and universal virtue is also justice;(7) and it is
mostly in this latter sense that the Scripture uses the name of justice; as
when it saith, "a man that was just and true;"(8) and again, "they
were both just."(9) Being then "just," that is good and considerate, "he
was minded to put her away privily." For this intent he tells what took
place before Joseph's being fully informed, that thou mightest not mistrust
what was done after he knew. However, such a one was not liable to be made
a public example only, but that she should also be punished was the command
of the law. Whereas Joseph remitted not only that greater punishment, but the
less likewise, namely, the disgrace. For so far from punishing, he was not
minded even to make an example of her. Seest thou a man under self-restraint,
and freed from the most tyrannical of passions. For ye know how great a thing
jealousy is: and therefore He said, to whom these things are clearly known, "For
full of jealousy is the rage of a husband;"(10) "he will not spare
in the day of vengeance:" and "jealousy is cruel as the grave."(11)
And we too know of many that have chosen to give up their lives rather than
fall under the suspicion of jealousy. But in this case it was not so little
as suspicion, the burden of the womb entirely convicting her. But nevertheless
he was so free from passion as to be unwilling to grieve the Virgin even in
the least matters. Thus, whereas to keep her in his house seemed like a transgression
of the law, but to expose and bring her to trial would constrain him to deliver
her to die; he doth none of these things, but conducts himself now by a higher
rule than the law. For grace being come, there must needs henceforth be many
tokens of that exalted citizenship. For as the sun, though as yet he show not
his beams, doth from afar by his light illumine more than half(12) the world;
so likewise Christ, when about to rise from that womb, even before He came
forth, shone over all the world. Wherefore, even before her travail, prophets
danced for joy, and women foretold what was to come, and John, when he had
not yet come forth from the belly, leaped from the very womb. Hence also this
man exhibited great self-command, in that he neither accused nor upbraided,
but only set about putting her away.

8. The
matter then being in this state, and all at their wits' end,(13) the angel
comes to solve all
their
difficulties. But it is worth inquiring, why
the angel did not speak sooner, before the husband had such thoughts: but, "when
he thought on it," not until then, he came; for it is said, "While
he thought on these things, the angel" comes. And yet to her he declares
the good tidings even before she conceived. And this again contains another
difficulty; for even though the angel had not spoken, wherefore was the Virgin
silent, who had been informed by the angel; and why, when she saw her betrothed
husband in trouble, did she not put an end to his perplexity?

Wherefore
then did not the angel speak before Joseph became troubled. For we must needs
explain
the former
difficulty first. For what reason then did
he not speak? Lest Joseph should be unbelieving, and the same happen to him
as to Zacharias. For when the thing was visible, belief was thenceforth easy;
but when it had not yet a beginning, it was not equally easy to receive his
saying. For this reason the angel spake not at the first, and through the same
cause the Virgin too held her peace. For she did not think to obtain credit
with her betrothed husband, in declaring to him a thing unheard of, but rather
that she should provoke him the more, as though she were cloking a sin that
had been committed. Since if she herself, who was to receive so great a favor,
is affected somewhat after the manner of man, and saith, "How shall this
be, seeing I know not a man?"(1) much more would he have doubted; and
especially when hearing it from the woman who was under suspicion. Wherefore
the Virgin saith nothing to him, but the angel, the time demanding it, presents
himself to him.

9. Why
then, it may be asked, did he not so in the Virgin's case also, and declare
the good tidings
to her
after the conception? Lest she should be in
agitation and great trouble. For it were likely that she, not knowing the certainty,
might have even devised something amiss touching herself, and have gone on
to strangle or to stab herself, not enduring the disgrace. For wondrous indeed
was that Virgin, and Luke points out her excellency, saying, that when she
heard the salutation, she did not straightway pour herself out,(2) neither
did she accept the saying, but "was troubled," seeking "what
manner of salutation this might be."(3) Now she who was of such perfect
delicacy would even have been distracted with dismay at the thought of her
shame, not expecting, by whatever she might say, to convince any one who should
hear of it, but that what had happened was adultery. Therefore to prevent these
things, the angel came before the conception. Besides that, it was meet that
womb should be free from trouble which the Maker of all things entered; and
the soul rid of all perturbation, which was thought worthy to become the minister
of such mysteries. For these reasons He speaks to the Virgin before the conception,
but to Joseph at the time of travail.

And this many of the simpler sort, not understanding, have said there is a
discordance; because Luke saith it was Mary to whom he declared the good tidings,
but Matthew, that it was Joseph; not knowing that both took place. And this
sort of thing it is necessary to bear in mind throughout the whole history;
for in this way we shall solve many seeming discordances.

10. The
angel then comes, when Joseph is troubled. For in addition to the causes
mentioned, with a
view
also to the manifestation of his self-command,
he defers his coming. But when the thing was on the point of taking place,
then at last he presents himself. "While he thought on these things, an
angel appeareth to Joseph in a dream."(4)

Seest
thou the mildness of the husband? So far from punishing, he did not even
declare it to any
one, no
not even to her whom he suspected, but was thinking
it over with himself, as aiming to conceal the cause even from the Virgin herself.
For neither is it said that he was minded to "cast her out," but
to "put her away," so very mild and gentle was the man. "But
while he is thinking on these things, the angel appeareth in a dream."

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin?
The man was exceedingly full of faith, and needed not this vision. Whereas
the Virgin, as having declared to her very exceeding good tidings, greater
than to Zacharias, and this before the event, needed also a marvellous vision;
and the shepherds, as being by disposition rather dull and clownish.(5) But
this man, after the conception,(6) when his soul was actually possessed with
that evil suspicion, and ready to exchange it for good hopes, if there appeared
any one to guide that way, readily receives the revelation. Wherefore he hath
the good tidings declared to him after his suspicion, that this selfsame thing
might be to him a convincing proof of the things spoken. I mean, that the fact
of his having mentioned it to no one, and his hearing the angel say the very
things which he thought in his mind, this afforded him an unquestionable sign
that one had come from God to say it. For to Him alone it belongs to know the
secrets of the heart.

Mark only, what a number of results are here. The man's self-command is thoroughly
shown; the word spoken in season contributes to his faith, and the history
is freed from suspicion, in that it shows him to have felt what it was likely
a husband would feel.

10. How
then doth the angel assure him? Hear and marvel at the wisdom of his words.
For being come
he saith, "Joseph, thou son of David, fear not to
take unto thee Mary thy wife." He straightway puts him in mind of David,
of whom the Christ was to spring, and he doth not suffer him to be greatly
perturbed, by the title of his forefathers, reminding him of the promise made
to the whole race. Else wherefore doth he call him "Son of David"?

"Fear not:" and
yet in another case God doeth not so, but when one was devising about a certain
woman what he ought not, He spake the word more
in a way of rebuke, and with a threat.[1] And yet there too, the act was of
ignorance, for not with knowledge did that person take Sarah; yet nevertheless
He rebuked him: but here mildly. For exceeding great were the mysteries He
was dispensing,[2] and wide the interval between the two men; wherefore neither
was there need of rebuke.

But by
saying, "fear not," he
signifies him to have been afraid, lest he should give offense to God, as
retaining an adulteress; since, if it
had not been for this, he would not have even thought of casting her out. In
all ways then he points out that the angel came from God, bringing forward
and setting before him all, both what he thought to do, and what he felt in
his mind.

Now having
mentioned her name, he stayed not at this, but added also, "thy
wife;" whereas he would not have called her so, if she had been corrupted.
And here he calls her that is espoused "a wife;" as indeed the Scripture
is wont to call betrothed husbands sons-in-law even before marriage.

But what
means, "to take unto thee?" To retain her in his house,
for in intention she had been now put away by him. "Her, being put away,
do thou retain," saith he, "as committed unto thee by God, not by
her parents. And He commits her not for marriage; but to dwell with thee; and
by my voice doth He commit her." Much as Christ Himself afterwards committed
her to His disciple, so even now unto Joseph.

12. Then
having obscurely signified the matter in hand, he mentioned not the. evil
suspicion; but,
in a manner
more reverent and seemly, by telling the cause
of travail he removed this also; implying that the very thing which had made
him afraid, and for which he would have cast her out,--this very thing, I say,
was a just cause why he should take her and retain her in his house. Thus more
than entirely[3] doing away with his distress. "For she is not only free," saith
he, "from unlawful intercourse, but even above all nature is her conception.
Not only therefore put away thy fear, but even rejoice more exceedingly, 'for
that which is conceived in her is of the Holy Ghost.'"

A strange
thing it was which he spake of, surpassing man's reason, and above all the
laws of nature.
How
then is he to believe, to whom such tidings are
altogether new? "By the things that are past," saith he, "by
the revelations." For with this intent he laid open all things that were
in his mind, what he felt, what he feared, what he was resolved to do;--that
by these he might assure himself of this point.

Or rather,
not by things past only, but like wise by things to come, he wins him over. "And she shall bring forth," saith he, "' a Son, and
thou shall call His name Jesus."[4] "For do not thou, because He
is of the Holy Ghost, imagine that thou art an alien to the ministry of this
dispensation. Since although in the birth thou hast no part, but the Virgin
abode untouched, nevertheless, what pertains to a father, not injuring the
honor of virginity, that do I give thee, to set a Name on that which is born:
for "thou shalt call Him." For though the offspring be not thine,
yet shalt thou exhibit a father's care towards Him. Wherefore I do straightway,
even from the giving of the name, connect thee with Him that is born."

Then lest
on the other hand any one should from this suspect him to be the father,
hear what follows,
with
what exact care he states it. "She shall
bring forth," he saith, "a Son:" he doth not say, "bring
forth to thee," but merely "she shall bring forth," putting
it indefinitely:[5] since not to him did she bring forth, but to the whole
world.

13. For this cause too the angel came bringing His name from Heaven, hereby
again intimating that this is a wondrous birth: it being God Himself who sends
the name from above by the angel to Joseph. For neither was this without an
object, but a treasure of ten thousand blessings. Wherefore the angel also
interprets it, and suggests good hopes, in this way again leading him to belief.
For to these things we are wont to be more inclined, and therefore are also
fonder of believing them.

So having
established his faith by all, by the past things, by the future, by the present,
by the
honor given
to himself, he rings in the prophet also
in good time, to give his suffrage in support of all these. But before introducing
him, he proclaims beforehand the good things which were to befall the world
through Him. And what are these? Sins removed and done away.[1] "For He
shall save His people from their sins."

Here again the thing is signified to be beyond all expectation. For not from
visible wars, neither from barbarians, but what was far greater than these,
from sins, he declares the glad tidings of deliverance; a work which; had never
been possible to any one before.

But wherefore,
one may ask, did he say, "His people," and not add
the Gentiles also? That he might not startle the hearer yet a while. For to
him that listens with understanding he darkly signified the Gentiles too. For "His
people" are not the Jews only, but also all that draw nigh and receive
the knowledge that is from Him.

And mark
how he hath by the way discovered to us also His dignity, by calling the
Jewish nation "His people." For
this is the word of one implying nought else, but that He who is born is
God's child, and that the King of those
on high is the subject of his discourse. As neither doth forgiving sins belong
to any other power. but only to that single essence.

14. Forasmuch then as we have partaken of so great a gift, let us do everything
not to dishonor such a benefit. For if even before this honor, what was done
was worthy of punishment, much more now, after this unspeakable benefit. And
this I say not now for no cause.[2] but because I see many after their baptism
living more carelessly than the uninitiated, and having nothing peculiar to
distinguish them in their way of life. It is, you see, for this cause, that
neither in the market nor in the Church is it possible to know quickly who
is a believer and who an unbehever; unless one be present at the time of the
mysteries, and see the one sort put out, the others remaining within. Whereas
they ought to be distinguished not by their place, but by their way of life.
For as men's outward[3] dignities are naturally to be discovered by the outward
signs with which they are invested, so ours ought to be discernible by the
soul. That is, the believer ought to be manifest not by the gift only, but
also by the new life. The believer ought to be the light and. salt of the world.
But when thou dost not give light even to thyself. neither bind up thine own
gangrene, what remains, whereby we are to know thee? Because thou hast entered
the holy waters? Nay, this to thee becomes a store[4] of punishment. For greatness
of honor is, to them who do not choose to live worthy of the honor, an increase
of vengeance. Yea, the believer ought to shine forth not only by what he hath
received from God, but also by what he himself hath contributed; and should
be discernible by everything, by.his gait, by his look, by his garb, by his
voice. And this I have said, not that display, but that the profit of beholders,
may be the rule by which we frame ourselves.

15. But now, what things soever I might seek to recognize thee by, I find
thee in all points distinguished by the contraries of the same. For whether
by thy place I would fain discern thee, I see thee spending thy day in horse
races, and theatres, and scenes of lawlessness, in the wicked assemblies in
the market places, and in companies of depraved men; or by the fashion of thy
countenance, I see thee continually laughing to excess, and dissolute as a
grinning[5] and abandoned harlot; or by thy clothes, I see thee in no better
trim than the people on the stage; or by thy followers, thou art leading about
parasites and flatterers; or by thy words, I hear thee say nothing wholesome,
nothing necessary, nothing of moment to our life; or by thy table, yet heavier
from thence will the charge against thee appear.

By what then, tell me, am I to recognize the believer[6] in thee, while all
the things I . have mentioned give the contrary sentence? And why do I say,
the believer? since I can not clearly make out whether thou art a man. For
when thou art like an ass, kicking, and like a bull, wantoning, and like a
horse neighing after women; when thou dost play the glutton like the bear,
and pamper thy flesh as the mule, and bear malice like the camel;[7] when thou
dost raven as a wolf, art wrathful as a serpent, stingest like a scorpion,
and art crafty as a fox, treasurest the poison of wickedness like an asp or
a viper, and warrest against thy brethren like that evil demon ;--how shall
I be able to number thee with men, not seeing in thee the marks of man's nature.
Why, whilst I am seeking the difference of catechumen and believer, I come
near not to find even the difference between a man and a will beast. For what
shall I call thee? a wild beast? Nay, the wild beasts are possessed by some
one of these defects, but thou heapest all together, and far surpassest their
brutishness. Shall I then call thee a devil?[1] Nay, a devil is not a slave
to the dominion of the belly, neither doth he set his love on riches. When
therefore thou hast more faults than either wild beasts or devils, how, I pray
thee, shall we call thee a man? And if thou art not to be styled a man, how
shall we address thee as a believer?

16. And what is yet more grievous is this, that being in such evil case, we
have no idea whatever of the deformity of our own soul, nor discern the hideousness
thereof. And yet when thou art sitting at a hairdresser's, and having thine
hair cut, thou takest the mirror, and dost examine with care the arrangement
of thy locks, and askest them that stand by, and the haircutter himself, if
he hath well disposed what is on the forehead; and being old, for so it often
happens, art not ashamed of going wild with the fancies of youth: while of
our own soul, not only deformed, but transformed into a wild beast, and made
a sort of Scylla or Chimaera, according to the heathen fable, we have not even
a slight perception. And yet in this case too there is a mirror, spiritual,
and far more excellent, and more serviceable than that other one; for it not
only shows our own deformity, but transforms it too, if we be willing, into
surpassing beauty. This mirror is the memory of good men, and the history of
their blessed lives; the reading of the Scriptures; the laws given by God.
If thou be willing once only to look upon the portraitures of those holy men,
thou will both see the foulness of thine own mind, and having seen this, wilt
need nothing else to be set free from that deformity. Because the mirror is
useful for this purpose also, and makes the change easy.

Let no man therefore continue in the form of the irrational creatures. For
if the slave doth not enter into the father's house, how wilt thou, having
become even a wild beast, be able to set thy foot within those vestibules?
And why say I, a wild beast? Nay, such a one is more unmanageable than any
wild beast. For they, although by nature savage, yet when they have had the
advantage of man's art, oftentimes grow tame; but thou who hast changed their
natural wildness into this unnatural gentleness, what sort of plea wilt thou
have, when thou hast trained thine own natural meekness into the savageness
that is contrary to nature? when that which is wild by nature thou exhibitest
in gentle mood, but presentest thyself, by nature so gentle, unnaturally savage?
and the lion[2] thou tamest and makest tractable, but thine own wrath thou
renderest wilder than any lion. And yet in that case there are two hindrances,
first that the beast is deprived of reason, and then that it is the most wrathful
of all things; nevertheless by the excellency of the wisdom given to thee of
God, thou dost overcome even nature. Thou therefore, who in who beasts art
victorious over nature herself, how is it that in thine own case together with
nature thou givest up thine admirable quality of free will[3] also?

Further, if I were bidding thee make another man gentle, not even so ought
I to seem as one enjoining impossible things; however, thou mightest then object
that thou hast not the control of another's disposition, and that it doth not
altogether rest with thee. But now it is thine own wild beast, and a thing
which absolutely depends on thee. What plea then hast thou? or what fair excuse
wilt thou be able to put forth, turning as thou art a lion into a man, and
regardless that thou thyself art of a man becoming a lion; upon the beast bestowing
what is above nature, but for thyself not even preserving what is natural?
Yea, while the wild beasts are by thine earnest endeavors advanced into our
noble estate, thou art by thyself cast down from the throne of the kingdom,
and thrust out into their madness. Thus, imagine, if thou wilt, thy wrath to
be a kind of wild beast, and as much zeal as others have displayed about lions,
so much do thou in regard of thyself, and cause that way of taking things[4]
to become gentle and meek. Because this too hath grievous teeth and talons,
and if thou tame it not, it will lay waste all things. For not even lion nor
serpent hath such power to rend the vitals as wrath, with its iron talons continually
doing so. Since it mars, we see, not the body only, but the very health likewise
of the soul is corrupted by it, devouring, rending, tearing to pieces all its
strength, and making it useless for everything. For if a man nourishing worms
in his entrails, shall not be able so much as to breathe, his inward parts
all wasting away; how shall we. having so large a serpent eating up all within
us (it is wrath I mean), how, I say, shall we be able to produce anything noble?

17. How
then are we to be freed from this pest? If we can drink a potion that is
able 5 to kill
the worms
within us and the serpents.' "And of what
nature," it will be asked, "may this potion be, that hath such power?" The
precious Blood of Christ, if it be received with full assurance,[1] (for this
will have power to extinguish every disease); and together with this the divine
Scriptures carefully heard, and almsgiving added to our hearing; for by means
of all these things we shall be enabled to mortify the affections that mar
our soul. And then only shall we live; for now surely we are in no better state
than the dead: forasmuch as it cannot be, that while those passions live, we
should live too, but we must necessarily perish. And unless we first kill them
here, they will be sure to kill us in the other life; or rather before that
death they will exact of us, even here, the utmost penalty. Yes, for every
such passion is both cruel and tyrannical and insatiable, and never ceases
to devour us every day. For "their teeth are the teeth of a lion,"[2]
or rather even far more fierce. For the lion, as soon as ever he is satisfied,
is wont to leave the carcass that hath fallen in his way; but these passions
neither are satisfied, nor do they leave the man whom they have seized, until
they have set him nigh the devil. For so great is their power, that the very
service which Paul showed forth to Christ,[3] despising both hell and the kingdom
for His sake, even this same do they require of them whom they have seized.
For whether it be with the love of women, or of riches, or of glory, that any
one is entangled, he laughs at hell thenceforth, and despises the kingdom,
that he may work the will of these. Let us not then doubt Paul when he saith
that he so loved Christ. For when some are found so doing service to their
passions, how should that other afterwards seem incredible? Yea, and this is
the reason why our longing for Christ is feebler, because all our strength
is consumed on this love, and we rob, and defraud, and are slaves to vainglory;
than which what can be more worthless?

For though thou shouldest become infinitely conspicuous, thou wilt be nothing
better than the base: rather for this selfsame cause thou wilt even be baser.
For when they who are willing to give thee glory, and make thee illustrious,
do for this very cause ridicule thee, that thou desirest the glory which comes
of them, how can such instances fail to turn the contrary way in regard of
thee. For indeed this thing is among those which attract censure. So that even
as in the case of one desiring to commit adultery or fornication, should any
one praise or flatter him, by this very act he becomes an accuser. rather than
a commender of the person indulging such desires: so with regard to him who
is desirous of glory; when we all praise, it is accusation rather than praise
which we bestow on those who wish to be made glorious.

18. Why then bring upon thyself that, from which the very opposite is wont
to befall thee. Yea, if thou wilt be glorified, despise glory; so shall thou
be more illustrious than any. Why feel as Nebuchadnezzar felt? For he too set
up an image, thinking from wood and from a senseless figure to procure to himself
an increase of fame, and the living would fain appear more glorious by the
help of that which hath no life. Seest thou the excess of his madness; how,
thinking to do honor, he rather offered insult, to himself? For when it appears
that he is relying rather on the lifeless thing, than on himself and the soul
that lives in him, and when for this cause he advances the stock unto such
high precedence, how can he be other than ridiculous, endeavoring as he doth
to adorn himself, not by his way of living, but by planks of wood? Just as
if a man should think proper to give himself airs, because of the pavement
of his house, and his beautiful staircase rather than because he is a man.
Him do many too amongst us imitate now. For as he for his image, so some men
claim to be admired for their clothes, others for their house; or for their
mules and chariots, and for the columns in their house. For inasmuch as they
have lost their being as men, they go about gathering to themselves from other
quarters such glory as is full of exceeding ridicule.

But as
to the noble and great servants of God, not by these means, but by such as
best became them,
even by such
did they shine forth. For captives as
they were, and slaves, and youths, and strangers, and stripped of all resources
of their own they proved at that time far more awful than he who was invested
with all these things. And while Nebuchadnezzar found neither so great an image.
nor satraps, nor captains of the host, nor endless legions, nor abundance of
gold, nor other pomp, enough to meet his desire, and to show him great; to
these, on the other hand, stripped of all this, their high self-restraint alone
was sufficient, and showed him that wore the diadem and the purple, as much
inferior in glory to those who had no such thing, as the sun is more glorious
than a pearl.[4] For they were led forth in the midst of the whole world, being
at once youths, and captives, and slaves, and straightway on their appearance
the king darted fire from his eyes, and captains, and deputies, and governors,
and the whole amphitheatre of the devil, stood around; and a voice of pipes
from all sides, and of trumpets, and of all music, borne up to Heaven, was
sounding in their ears, and the furnace burned up to a boundless height, and
the flame reached the very clouds, and all was full of terror and dismay. But
none of these things dismayed them, but they laughed it all to scorn, as they
would children mocking them, and exhibited their courage and meekness, and
uttering a voice clearer than those trumpets, they said, "Be it known
unto thee, O king."[1] For they did Not wish to affront the king, no not
so much as by a word, but to declare their religion[2] only. For which cause,
neither did they extend their speech to any great length, but set forth all
briefly; "For there is," say they, "a God in Heaven, who is
able tO deliver us,"[3] "why showest thou me the multitude? why the
furnace? why the sharpened swords? why the terrible guards? our Lord is higher
and more might